VII. But whether each of the faithful has a particular angel assigned him for his defence, I cannot venture certainly to affirm. When Daniel introduces the angel of the Persians and the angel of the Greeks,[308] he clearly signifies that certain angels are appointed to preside over kingdoms and provinces. Christ also, when he says that the angels of children always behold the face of the Father,[309] suggests, that there are certain angels who are charged with their safety. But I know not whether this justifies the conclusion, that every one of them has his particular guardian angel. Of this, indeed, we may be certain, that not one angel only has the care of every one of us, but that they all with one consent watch for our salvation. For it is said of all the angels together, that they rejoice more over one sinner turned to repentance, than over ninety and nine just persons who have persevered in their righteousness.[310] Of more than one angel it is said, that they carried the soul of Lazarus into the bosom of Abraham.[311] Nor is it in vain that Elisha shows his servant so many fiery chariots, which were peculiarly assigned to him for his protection.[312] There is one place which seems clearer than the rest in confirmation of this [pg 157] point. For when Peter, on his liberation from prison, knocked at the door of the house in which the brethren were assembled, as they could not suppose it to be Peter himself, they said it was his angel.[313] This conclusion seems to have arisen in their minds from the common opinion that each of the faithful has his guardian angel assigned him. But here it may also be replied, that nothing prevents this being understood of any one of the angels, to whom the Lord might have committed the care of Peter on that occasion, and who yet might not be his perpetual guardian; as it is vulgarly imagined that every person has two angels, a good one and a bad one, according to the heathen notion of different genii. But it is not worth while anxiously to investigate what it little concerns us to know. For if any one be not satisfied with this, that all the orders of the celestial army watch for his safety, I see not what advantage he can derive from knowing that he has one particular angel given him for his guardian. But those who restrict to one angel the care which God exercises over every one of us, do a great injury to themselves, and to all the members of the Church; as though those auxiliaries had been promised in vain, who, by surrounding and defending us on all sides, contribute to increase our courage in the conflict.
VIII. Let those, who venture to determine concerning the multitude and orders of the angels, examine on what foundation their opinions rest. Michael, I confess, is called in Daniel “the great prince,” and in Jude “the archangel.”[314] And Paul informs us that it will be an archangel, who, with the sound of a trumpet, shall summon men to judgment.[315] But who, from these passages, can determine the degrees of honour among the angels, distinguish the individuals by their respective titles, and assign to every one his place and station? For the two names which are found in the Scripture, Michael and Gabriel, and the third, if you wish to add it from the history of Tobias,[316] may appear, from their significations, to be given to angels on account of our infirmity; though I would rather leave this undetermined. With respect to their numbers, we hear, from the mouth of Christ, of many legions;[317] from Daniel, of many myriads:[318] the servant of Elisha saw many chariots; and their being said to encamp round about them that fear God,[319] is expressive of a great multitude. It is certain that spirits have no form; and yet the Scripture, on account of the slender capacity of our minds, under the names of cherubim and seraphim, represents angels to us as having wings, to prevent our doubting that they will always attend, with [pg 158] incredible celerity, to afford us assistance as soon as our cases require it; as though the lightning darted from heaven were to fly to us with its accustomed velocity. All further inquiries on both these points, we should consider as belonging to that class of mysteries, the full revelation of which is deferred to the last day. Wherefore let us remember that we ought to avoid too much curiosity of research, and presumption of language.
IX. But this, which is called in question by some restless men, must be received as a certain truth, that angels are ministering spirits, whose service God uses for the protection of his people, and by whom he dispenses his benefits among mankind, and executes his other works. It was the opinion of the ancient Sadducees, indeed, that the term angels signified nothing but the motions which God inspires into men, or those specimens which he gives of his power. But this foolish notion is repugnant to so many testimonies of Scripture, that it is surprising how such gross ignorance could have been tolerated among that people. For, to omit the places before cited, where mention is made of thousands and legions of angels; where joy is attributed to them; where they are said to sustain the faithful in their hands, to carry their souls into rest, to behold the face of the Father,[320] and the like,—there are others which most clearly evince, that they are spirits possessing an actual existence and their own peculiar nature. For the declarations of Stephen and Paul,—that the law was given by the hand of angels,[321] and of Christ, that the elect, after the resurrection, shall be like angels; that the day of judgment is not known even to the angels; that he then will come with his holy angels,[322]—however tortured, must necessarily be thus understood. Likewise, when Paul charges Timothy, before Christ and the elect angels, to keep his precepts,[323] he intends, not unsubstantial qualities or inspirations, but real spirits. Nor otherwise is there any meaning in what we read in the Epistle to the Hebrews, that Christ is made more excellent than the angels, that the world is not subject to them, that Christ assumed not their nature, but the nature of man,[324] unless we understand that there are happy spirits, to whom these comparisons may apply. And the author of the same epistle explains himself, where he places angels and the souls of the faithful together in the kingdom of God.[325] Besides, we have already quoted, that the angels of children always behold the face of God; that we are always defended by their protection; that they rejoice for our safety; that they [pg 159] admire the manifold grace of God in the church;[326] and are subject to Christ as their head.[327] The same truth is proved by their having so often appeared to the patriarchs in the form of men, conversed with them, and been entertained by them. And Christ himself, on account of the preëminence which he obtains in the capacity of Mediator, is called an angel.[328] I have thought proper cursorily to touch on this point, in order to fortify the simple against those foolish and absurd notions, which were disseminated by Satan many ages ago, and are frequently springing up afresh.
X. It remains for us to encounter the superstition, which generally insinuates itself into men's minds when angels are said to be the ministers and dispensers of all our blessings. For human reason soon falls into an opinion, that there is no honour that ought not to be paid to them. Thus it happens that what belongs solely to God and Christ, is transferred to them. Thus we see, that for some ages past the glory of Christ has in many ways been obscured; while angels have been loaded with extravagant honours without the authority of the word of God. And among the errors which we combat in the present day, there is scarcely one more ancient than this. For even Paul appears to have had a great controversy with some, who exalted angels in such a manner as almost to degrade Christ to an inferior station. Hence the solicitude with which he maintains, in the Epistle to the Colossians, not only that Christ is to be esteemed above angels, but also that he is the author of all blessings to them,[329] in order that we may not forsake him and turn to them, who are not even sufficient for themselves, but draw from the same fountain as we do. Since the splendour of the Divine majesty, therefore, is eminently displayed in them, there is nothing more natural than for us to fall down with astonishment in adoration of them, and to attribute every thing to them which exclusively belongs to God. Even John, in the Revelation, confesses this to have happened to himself; but adds at the same time, that he was thus answered: “See thou do it not: I am thy fellow-servant: worship God.”[330]
XI. But this danger we shall happily avoid, if we consider why God is accustomed to provide for the safety of the faithful, and to communicate the gifts of his beneficence by means of angels, rather than by himself to manifest his own power without their intervention. He certainly does this not from necessity, as though he were unable to do without them; for whenever he pleases he passes them by, and performs his work with a mere nod of his power; so far is he from being indebted [pg 160] to their assistance for relieving him in any difficulty. This, therefore, conduces to the consolation of our imbecility, that we may want nothing that can either raise our minds to a good hope, or confirm them in security. This one thing, indeed, ought to be more than sufficient for us, that the Lord declares himself to be our Protector. But while we see ourselves encompassed with so many dangers, so many annoyances, such various kinds of enemies,—such is our weakness and frailty, that we may sometimes be filled with terror, or fall into despair, unless the Lord enables us, according to our capacity, to discover the presence of his grace. For this reason he promises, not only that he will take care of us himself, but also that we shall have innumerable life-guards, to whom he has committed the charge of our safety; and that, as long as we are surrounded by their superintendence and protection, whatever danger may threaten, we are placed beyond the utmost reach of evil. I confess, indeed, that it is wrong for us, after that simple promise of the protection of God alone, still to be looking around to see from what quarter our aid may come. But since the Lord, from his infinite clemency and goodness, is pleased to assist this our weakness, there is no reason why we should neglect this great favour which he shows us. We have an example of this in the servant of Elisha, who, when he saw that the mountain was besieged by an army of Syrians,[331] and that no way of escape was left, was filled with consternation, as though himself and his master had been ruined. Then Elisha prayed that God would open his eyes, and he immediately saw the mountain full of horses and chariots of fire; that is, of a multitude of angels who were to guard him and the Prophet. Encouraged by this vision, he came to himself again, and was able to look down with intrepidity on the enemies, the sight of whom before had almost deprived him of life.
XII. Therefore, whatever is said concerning the ministry of angels, let us direct it to this end, that, overcoming all diffidence, our hope in God may be more firmly established. For the Lord has provided these guards for us, that we may not be terrified by a multitude of enemies, as though they could prevail in opposition to his assistance, but may have recourse to the sentiment expressed by Elisha, “There are more for us than against us.” How preposterous is it, then, that we should be alienated from God by angels, who are appointed for this very purpose, to testify that his aid is more especially present with us! But they do alienate us from him, unless they lead us directly to him, to regard him, call on him, and celebrate him as our only helper; unless they are considered by us as [pg 161] his hands, which apply themselves to do nothing without his direction; unless they attach us to Christ, the only Mediator, to depend entirely on him, to lean upon him, to aspire to him, and to rest satisfied in him. For what is described in the vision of Jacob[332] ought to be firmly fixed in our minds, that the angels descend to the earth to men, and ascend from earth to heaven, by a ladder above which stands the Lord of hosts. This implies, that it is only through the intercession of Christ, that we are favoured with the ministry of angels, as he himself affirms: “Hereafter ye shall see heaven open, and the angels descending upon the Son of man.”[333] Therefore the servant of Abraham, having been commended to the care of an angel,[334] does not therefore invoke him for his aid, but, trusting to that committal, pours out his prayers before the Lord, and entreats him to display his mercy towards Abraham. For as God does not make them the ministers of his power and goodness, in order to divide his glory with them, so neither does he promise his assistance in their ministry, that we may divide our confidence between them and him. Let us take our leave, therefore, of that Platonic philosophy, which seeks access to God by means of angels, and worships them in order to render him more propitious to us; which superstitious and curious men have endeavoured from the beginning, and even to this day persevere in attempting, to introduce into our religion.
XIII. The design of almost every thing that the Scripture teaches concerning devils, is that we may be careful to guard against their insidious machinations, and may provide ourselves with such weapons as are sufficiently firm and strong to repel the most powerful enemies. For when Satan is called the god and prince of this world,[335] the strong man armed,[336] the prince of the power of the air,[337] a roaring lion,[338] these descriptions only tend to make us more cautious and vigilant, and better prepared to encounter him. This is sometimes signified in express words. For Peter, after having said that “the devil, as a roaring lion, walketh about seeking whom he may devour,” immediately subjoins an exhortation to “resist him, steadfast in the faith.” And Paul, having suggested that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness,”[339] immediately commands us to put on suitable armour for so great and so perilous a conflict. Wherefore, having been previously warned that we are perpetually threatened by an enemy, and an enemy desperately bold [pg 162] and extremely strong, skilled in every artifice, indefatigable in diligence and celerity, abundantly provided with all kinds of weapons, and most expert in the science of war, let us make it the grand object of our attention, that we suffer not ourselves to be oppressed with slothfulness and inactivity, but, on the contrary, arousing and collecting all our courage, be ready for a vigorous resistance; and as this warfare is terminated only by death, let us encourage ourselves to perseverance. But, above all, conscious of weakness and ignorance, let us implore the assistance of God, nor attempt any thing but in reliance on him; since he alone can supply us with wisdom, and strength, and courage, and armour.
XIV. But, the more to excite and urge us to such conduct, the Scripture announces that there are not one, or two, or a few enemies, but great armies who wage war against us. For even Mary Magdalene is said to have been delivered from seven demons, by whom she was possessed;[340] and Christ declares it to be a common case, that, if you leave the place open for the re-entrance of a demon who has once been ejected, he associates with himself seven spirits more wicked still, and returns to his vacant possession.[341] Indeed, one man is said to have been possessed by a whole legion.[342] By these passages, therefore, we are taught, that we have to contend with an infinite multitude of enemies; lest, despising their paucity, we should be more remiss to encounter them, or, expecting sometimes an intermission of hostility, should indulge ourselves in idleness. But when one Satan or devil is frequently mentioned in the singular number, it denotes that principality of wickedness which opposes the kingdom of righteousness. For as the Church and society of saints have Christ as their head, so the faction of the impious, and impiety itself, are represented to us with their prince, who exercises the supreme power among them; which is the meaning of that sentence, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.”[343]
XV. It also ought to stimulate us to a perpetual war with the devil, that he is every where called God's adversary and ours. For, if we feel the concern which we ought to feel for the glory of God, we shall exert all our power against him who attempts the extinction of it. If we are animated by a becoming zeal for defending the kingdom of Christ, we must necessarily have an irreconcilable war with him who conspires its ruin. On the other hand, if we are solicitous for our salvation, we ought to make neither peace nor truce with him who assiduously plots its destruction. Now, such is the description given of him in the third chapter of Genesis, where [pg 163] he seduces man from the obedience owed by him to God, so that he at once robs God of his just honour, and precipitates man into ruin. Such, also, is he described in the Evangelists, where he is called an enemy, and said to sow tares in order to corrupt the seed of eternal life.[344] In short, the testimony of Christ concerning him, that he was a murderer and a liar from the beginning,[345] we find verified in all his actions. For he opposes Divine truth with lies; obscures the light with shades of darkness; involves the minds of men in errors; stirs up animosities, and kindles contentions and wars;—and all for the purpose of subverting the kingdom of God, and plunging mankind with himself into eternal destruction. Whence it is evident, that he is naturally depraved, vicious, malignant, and mischievous. For there must be extreme depravity in that mind which is bent on opposing the glory of God and the salvation of men. And this is suggested by John in his Epistle, when he says, that “he sinneth from the beginning.” For he intends, that he is the author, conductor, and principal contriver of all wickedness and iniquity.
XVI. But since the devil was created by God, we must remark, that this wickedness which we attribute to his nature is not from creation, but from corruption. For whatever evil quality he has, he has acquired by his defection and fall. And of this the Scripture apprizes us; lest, believing him to have come from God, just as he now is, we should ascribe to God himself that which is in direct opposition to him. For this reason Christ declares, that Satan, “when he speaketh a lie, speaketh of his own;”[346] and adds the reason—“because he abode not in the truth.” When he says that he abode not in the truth, he certainly implies that he had once been in it; and when he calls him the father of a lie, he precludes his imputing to God the depravity of his nature, which originated wholly from himself. Though these things are delivered in a brief and rather obscure manner, yet they are abundantly sufficient to vindicate the majesty of God from every calumny. And what does it concern us to know, respecting devils, either more particulars, or for any other purpose? Some persons are displeased that the Scripture does not give us, in various places, a distinct and detailed account of their fall, with its cause, manner, time, and nature. But, these things being nothing to us, it was better for them, if not to be passed over in total silence, yet certainly to be touched on but lightly; because it would ill comport with the dignity of the Holy Spirit to feed curiosity with vain and unprofitable histories; and we perceive it to have been the design of the Lord, to deliver nothing in his sacred [pg 164] oracles, which we might not learn to our edification. That we ourselves, therefore, may not dwell upon unprofitable subjects, let us be content with this concise information respecting the nature of devils; that at their creation they were originally angels of God, but by degenerating have ruined themselves, and become the instruments of perdition to others. This being useful to be known, it is clearly stated by Peter and Jude. “God,” say they, “spared not the angels that sinned, and kept not their first estate, but left their own habitation.”[347] And Paul, mentioning the elect angels,[348] without doubt tacitly implies that there are reprobate ones.